Jamii: - An-Nahdah (Uamsho) | Quran Course

Jamii: - An-Nahdah (Uamsho) | Quran Course

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Jamii:

The Society:

by Al-Ustaadh Haafizh Saalih (Fareed Muhammad Saalih Al-Ghaanim)8 min readViewed 202 times

Licha ya kuwepo kwa fasili nyingi zilizotolewa kueleza maana ya jamii, ukweli ni kwamba jamii ni hali halisi inayoweza kuhisiwa. Wapo waliochukua mtazamo wa juu juu au wa kina kifupi na kusema: ‘Jamii ni (kwa urahisi tu) mkusanyiko wa watu binafsi’. Wengine husema: ‘Ni kundi la watu wanaoungana katika matumaini yao na huzuni zao’. Wengine husema: ‘Ni umoja wa kisiasa unaounganishwa na mfumo mmoja wa kisiasa’, huku wengine wakisema: ‘Ni kundi la watu waliojiunga pamoja ili kutimiza malengo au madhumuni ya pamoja’. Wengine wamesema: ‘Ni kundi la watu wenye utamaduni mmoja na hisia ya umoja ili kulinda uwepo wao’. Bila kujali yaliyotajwa hapo juu, mradi somo linalochunguzwa (yaani jamii) ni hali halisi inayohisiwa, na inawezekana kuitambua na kuielewa kiakili na kutoa hukumu sahihi juu yake, basi ni lazima tuifafanue maana ya jamii na kuielewa kulingana na uhalisia wake wa kweli, ili kuishughulikia kwa urahisi zaidi.

Many different definitions have been provided for the meaning of the society despite the fact that it is a reality that can be sensed. There are some who have taken a superficial or shallow view and have stated: ‘The society is (merely) a collection of individuals’. And there are those who say: ‘They are a group of people who are united in their hopes and sorrows’. Others say: ‘It is a political unity united by a single political system’ whilst others have said: ‘They are a group who have unified to accomplish shared aims or objectives’. Some have said that: ‘It is a group of people with a single culture and a feeling of unity to preserve their existence’. Irrespective of the above, as long as the subject being studied (i.e. the society) is a sensed reality and it is possible to intellectually perceive and comprehend it and to pass a correct judgment upon it, then it is necessary for us to define the meaning of the society and understand it according to its true reality so that treating it becomes easier.

Ni jambo linalojulikana wazi kwamba binadamu ni kiumbe cha kijamii. Haishi peke yake, na kwa hakika haiwezekani kwake kuishi peke yake. Badala yake anaishi tu katika jamii (kikundi) au katika makundi, yawe makubwa au madogo. Kila binadamu hujitahidi kwa kuendelea kutimiza mahitaji yake, kukidhi matamanio yake (misukumo) na kutosheleza hamu au matakwa yake. Njia za kukidhi au kutimiza mahitaji hayo mara nyingi hupatikana katika mali ya wengine au miongoni mwa wengine. Kwa sababu hii, ni jambo lisiloepukika kwa kundi au mkusanyiko wowote wa watu kuwa na mahusiano yanayojitokeza miongoni mwao ambayo huwawezesha watu binafsi kutimiza mahitaji yao, kukidhi matamanio yao (misukumo) na kutosheleza matakwa au hamu zao. Ili kufanikisha hili, ni lazima kuwepo makubaliano miongoni mwao juu ya mawazo maalum ambayo kwa msingi wake mahusiano haya yanaongozwa, pamoja na dhana zinazofafanua mwenendo wa makundi haya, pamoja na njia maalum ya kulinda na kutetea maslahi ya pamoja yaliyopo kati yao. Pia ni jambo wazi kwamba watu wana hisia ya pamoja ya furaha na raha kwa kile kinachoendana na yale waliyokubaliana kuhusu mawazo na dhana zinazodhibiti na kupanga maisha yao na mambo yao. Kwa upande mwingine, watahisi hisia ya pamoja ya hasira, chuki na karaha kwa kile kinachopingana na mawazo na dhana hizo walizokubaliana. Kwa mfano, kunaweza kuwa na kijiji au eneo ambapo furaha na shangwe hufurika pale mmoja wao anapotekeleza jambo walilokubaliana linalohusu kukidhi msukumo wa uzazi, yaani ndoa. Hivyo, pale kijana mmoja wa kijiji au eneo hilo anapofunga ndoa na msichana wa kijiji au eneo hilo, wanafurahi kwa jambo hilo na hisia za furaha na shangwe zinadhihirika miongoni mwao. Lakini ikiwa watu wa kijiji au mtaa watasikia kuhusu mtu mmoja miongoni mwao ambaye ametoka nje ya yale waliyokubaliana kuhusu uhusiano huu, ambapo amefanya uhusiano na msichana kwa namna inayopingana na yale waliyokubaliana, kama vile kufanya Zinaa (uzinzi) kwa mfano, basi hisia za chuki na hasira zinawaenea watu wa kijiji au mtaa kwa pamoja. Wanalaani kile ambacho mtu huyo amefanya kwa kukiuka yale waliyokubaliana kulingana na desturi na mila zao, na kwa sababu hiyo wanaweza kumfukuza au hata kumuua.

It is from the well known obvious matters that the human being is a social being. He does not live alone and indeed it is not possible for him to live alone. Rather he only lives in a collective (group) or in groupings whether these are large or small. Every human continuously strives to fulfil his needs, satisfy his hungers (urges) and satisfy his desires or wants. The means of satisfaction or fulfilment are mostly found in the possession of others or amongst others. For this reason it is inevitable for any group or collection of people to have relationships that arise amongst them which enable the individuals to fulfil their needs, satisfy their hungers (urges) and satisfy their desires or wishes. To accomplish this then it is necessary for an agreement to exist amongst them upon specific thoughts upon the basis of which these relationships are governed, in addition to concepts that define the conduct of these groupings, as well as a specific manner to protect and safeguard the joint interests existing between them. It is also an obvious matter that the people possess a collective sentiment or feeling of glee and pleasure towards that which is in agreement with what they have agreed upon in terms of thoughts and concepts that regulate and organise their lives and affairs. On the other hand they will feel a collective sentiment or feeling of anger, hate and abhorrence towards that which opposes those thoughts and concepts that they have agreed upon. For instance there could be a village or locality in which joy and happiness overflows when one of them implements a matter that they have agreed upon related to the satisfaction of the procreation urge i.e. marriage. So when one of the young men from the village or locality gets married to a girl from the village or locality they are happy with this and the sentiments of happiness and joy are manifested amongst them. However if the people of the village or locality hear about an individual from amongst them who has gone outside of what they have agreed upon in respect to this relationship, where he has had relations with a girl in a manner that opposes what they have agreed upon, like the committal of Zinaa (fornication) for example, then the feelings of hate and anger encompasses the people of the village or locality collectively. They condemn what that individual has done in respect to his contravention of that which they have agreed upon in terms of their customs and traditions and as a result they may throw him out or even kill him.

Hii ni kwa sababu uwepo wa mahusiano ya kudumu hauepukiki ndani ya kundi la pamoja ambamo mahusiano ya kudumu ndiyo msingi wa kuundwa kwa jamii, na ambamo mahusiano hayo yanapangwa na kudhibitiwa na desturi ya jumla (‘Urf ‘Aamm), yaani kwa umoja wa mawazo na hisia na umoja wa dhana na mihemko. Hivyo basi, ‘Urf Al-‘Aamm (desturi ya jumla), yaani mawazo na hisia, ndiyo nguzo ya msingi ambayo jamii imejengwa juu yake. Na katika mambo yaliyo wazi na yanayojulikana ni kwamba binadamu ni kiumbe wa kijamii na si roboti, na kwa hiyo ana uwezo na mwelekeo wa kwenda nje ya kile ambacho jamii imekubaliana. Kwa hiyo binadamu ni mwili unaojumuisha misukumo (Dawaafi’) na hisia (Ahaasees) zinazozalisha tamaa (misukumo) za kila wakati, naye hutoka maishani kwenda kuzitosheleza. Inawezekana mojawapo ya tamaa hizi kutawala hadi akaenda kuitosheleza bila kuzingatia wala kuheshimu kile ambacho kundi limekubaliana. Ni kwa sababu hii ndipo kundi (watu wanaoishi pamoja) hukubaliana juu ya namna maalum na juu ya mawazo na dhana maalum zinazoshughulikia hali na matukio kama haya na kudhibiti mwenendo wa watu binafsi. Hili ni kwa upande mmoja. Kwa upande mwingine, kuna majukumu ya jumla au ya umma yanayohusiana na maslahi ya pamoja ya kundi, ambayo hayaangukii kuwajibika kwa mtu binafsi, ingawa maslahi yake yameunganishwa nayo. Hii ni kama usimamizi wa barabara, haki ya huduma za afya, elimu, usalama na rasilimali asilia za pamoja, miongoni mwa mambo au maeneo mengine. Kwa hiyo ni lazima kwa kundi pia kukubaliana juu ya njia fulani ambayo kwayo usimamizi wa mambo ya watu unafanyika na usalama wao wa ndani na nje unapatikana na kutimizwa. Kwa sababu hii, ni muhimu sana kumchagua mtu atakayebeba jukumu kwa niaba ya jamii ili kutekeleza yale ambayo jamii imekubaliana.

This is because the presence of permanent relationships is inevitable within the collective group in which the permanent relationships form the basis of the society’s formation and where the permanent relationships are organised and regulated by the general custom (‘Urf ‘Aamm) i.e. by a unity of the thoughts and feelings and a unity of the concepts and sensations. As such the ‘Urf Al-‘Aamm (general custom) i.e. the thoughts and sensations, represents the fundamental pillar upon which the society is built upon. And it is from the obvious well known matters that the human is a social being and not a robot and as such he has the potential and susceptibility to go outside what the society has agreed upon. Therefore the human is a body consisting of drives (Dawaafi’) and sensations (Ahaasees) that generate continuous hungers (urges) and he goes forth in life to satisfy them. It is possible for one of these hungers or urges to dominate so that he goes forth to satisfy it without giving consideration to or observing what the collective has agreed upon. It is for this reason that the collective (group of people living together) agree upon a specific manner and to specific thoughts and concepts that treat the like of these situations and occurrences and regulate the conduct of the individuals. This is from one angle and from another angle there are general or public burdens associated to the joint collective interests that do not fall to the individual’s caretaking despite his interests being attached to them. This is like the management of roads, health entitlement, education, security and shared natural resources amongst other matters or areas. Therefore it is necessary for the collective to agree also upon a method of sorts by which the caretaking of the affairs of the people is accomplished and their internal and external security is achieved and realised. For this reason it is essential to choose someone to take responsibility on behalf of the collective to undertake the implementation of what the collective has agreed upon.

Hata hivyo, kutokana na ukosefu wa uwazi wa picha hii, na ukosefu wa maarifa na ufahamu wa vipengele vya jamii pamoja na misingi au nguzo ambazo imesimama juu yake, jamii inaendelea kuporomoka kuelekea kwenye shimo la maangamizi, na juhudi za wale wanaofanya kazi kuibadilisha hazina uwezo wa kuifufua, wala hata kwa kiwango cha chini kabisa kuzuia kudorora kwake. Hali hii ni licha ya kila mtu kuelewa kikamilifu na kukubaliana kwamba jamii inateseka kutokana na magonjwa sugu na yenye sumu. Hii ni kwa sababu walikosea katika kutambua chanzo cha ugonjwa, na hawakuweza kugundua magonjwa yaliyokuwepo ndani ya jamii wala sababu zake, yaani hawakuweza kutambua bakteria iliyoingia mwilini mwake. Kwa hiyo walianza kujaribu kuitibu kwa tiba zisizo sahihi, ambazo katika baadhi ya hali zilielekezwa kwenye baadhi ya dalili na mambo yanayotokana na ugonjwa huo, lakini hazikushughulikia wala kutibu ugonjwa wenyewe. Walijaribu kuweka hoja akilini mwa watu na kuifanya kuwa ndiyo ugonjwa, na kwamba ni lazima kutumia fedha na kuweka juhudi ili kuuondoa. Hoja hiyo inasema kwamba matatizo yetu na mateso tunayopitia ni umaskini, ujinga na magonjwa. Kisha wakaelekeza nguvu katika kutibu magonjwa haya, au tuseme dalili hizi. Hivyo wakatoa wito wa kuongeza uzalishaji, maendeleo ya mitaji na mipango mingine ya kiuchumi, na matokeo yake nchi zikazama kwenye madeni. Haya yalikuwa kwa ajili ya kujenga mabwawa, mifereji, njia za maji, kupanua barabara, usafirishaji, viwanja vya ndege, pamoja na mambo mengine, pamoja na kujenga viwanda, kununua mitambo na viwanda vya uzalishaji wa mafuta ya petroli, ambavyo vyote tunaviona kote tulipo na mahali popote tunapoishi. Licha ya hayo yote, jamii iliendelea kuzama katika shimo la kudorora.

However due to the lack of clarity of this picture and lack of knowledge and understanding of the components of the society and the bases or fundamentals it is established upon, the society continues to spiral into the depths of the abyss and the efforts of those working to change it are not capable of reviving it or even in the very least halt its decline. This is despite the full comprehension of everyone and their consensus upon the fact that the society is suffering from toxic and chronic diseases. This is because they were mistaken in respect to locating the disease and they were unable to diagnose the diseases that that were present within the society or their causes i.e. they were not able to identify the bacterium that had entered its body. As such they began to attempt to treat it with incorrect treatments, that in some cases focused upon some of the manifestations and symptoms that arose from the disease but did not deal with and treat the disease itself. They attempted to focus an argument in the minds of the people and make that the illness and that it was necessary to spend money and exert efforts to remove it. This argument states that our woes and the problems that we are suffering from are poverty, illiteracy and disease. They then directed the focus towards treating these diseases or rather we should say symptoms. So they called for increased productivity, capital development amongst other economic plans and as a result they drowned the countries in debt. This was to build dams, canals, channels, extend roads and shipping and airports amongst other things, in addition to building factories, buying machinery and petroleum production factories all of which we can see around us wherever we are and wherever we may live. Despite this the society remained spiralling in the abyss of decline.

(Mwelekeo wa) kupambana na maradhi: Hili lilisababisha wanafunzi kutafuta vyeti vitakavyowawezesha kuwa madaktari au wafamasia ili waweze kufungua majengo ambamo wangeweza kuuza bidhaa zao. Nchini Jordan pekee, hili lilisababisha zaidi ya madaktari 700,000 kusubiri zamu yao ya kupewa nafasi, huku idadi kama hiyo au mara mbili yake ikisubiri leseni zao za biashara, na idadi hii itaendelea kuongezeka na kuongezeka zaidi kadiri wanafunzi wengi zaidi wanavyohitimu katika miaka ijayo. Wanatumia muda wao kuvaa suti zao au kutegemea mawasiliano yao na watu wenye nyadhifa za juu ili kupata ajira. Na hatari zaidi kuliko haya ni kuwapotosha vijana na watu kwa jumla mbali na ufahamu wa kweli wa maradhi ambayo jamii inayateseka kwa kweli, na mbali na kuelewa sababu zake, pale ambapo wameweza kuunda maoni ya umma juu ya kauli zao za uongo na za kudanganya, jambo ambalo limewafanya vijana na umma kwa jumla kukubali na kuamini kauli hizi za udanganyifu (yaani kwamba tatizo la jamii ni umaskini, ujinga na maradhi).

(The direction of) fighting disease: This led to students seeking to attain certificates that would qualify them to become a doctor or pharmacist so that they could then open premises in which they could sell their products. In Jordan alone this led to more than 700,000 doctors waiting their turn to be given positions whilst a similar number or double that were waiting for their trade licences and this figure will multiply and multiply as more and more students will graduate in the coming years. They spend their time putting on their suits or resorting to contacts in higher places to secure employment. And even more dangerous than this is the misleading of the young people and people in general away from the true comprehension of the disease that the society is really suffering from and away from understanding its causes, in the case where they have been able to generate a public opinion upon their false and deceiving statements, which has led the young people and general masses to affirm and believe these deceitful statements (i.e. that the problem of the society is poverty, illiteracy and disease).

Pili: Umuhimu wa kuelewa muundo na mpangilio wa mtu binafsi na kuulinganisha na muundo wa jamii, ili tofauti kati yao iwe wazi na njia sahihi au mwelekeo sahihi uweze kujidhihirisha. Kwa hiyo, tunapozungumzia muundo wa mtu binafsi na kumrekebisha, tunamaanisha tu kila kitu kinachomhusu yeye mwenyewe na kutimiza mahitaji yake binafsi. Mtu binafsi ni hakika inayoonekana ambayo tunaweza kuielewa wazi katika uhalisia wake wa kweli na vile inavyoundwa. Kwa msingi huu, inawezekana kufanya ulinganisho kati ya vipengele vyake na muundo wake na muundo wa jamii. Kwa hiyo, mtu binafsi ni binadamu anayeenda kulingana na mawazo yake na dhana zake kuhusu maisha, na kwa sababu hiyo, chanzo kinachomhusu ni msingi wa kiakili au kanuni ambayo dhana zake zinatokana na ambayo mawazo yake yanajengwa juu yake. Hii ndiyo Aqiydah yake. Kwa hiyo, kipengele cha kwanza cha muundo wa mtu binafsi ni Aqiydah yake, ambayo ni imani ya mtu kwa Mola wake, ambayo huongoza kwenye uhusiano kati ya mja na Bwana wake, ambao ndio kipengele cha pili (yaani kupitia Ibaadah). Kisha ni lazima awe na sifa njema na tabia tukufu ambazo atakuwa na sifa nazo katika maisha yake. Hii inahusu Akhlaaq (maadili), nayo ni kipengele cha tatu cha muundo wake (kinachohusu nafsi yake mwenyewe). Mtu huyu pia ana uhusiano na wengine ili aweze kupata mahitaji yake, kutosheleza misukumo na matamanio yake, na kwa hiyo lazima kuwe na kitu kinachobainisha na kudhibiti namna anavyoshirikiana na wengine. Hii inahusu Mu'aamalaat (miamala na mahusiano ya kijamii), nayo ni kipengele cha nne cha muundo na mpangilio wa mtu binafsi.

Secondly: The importance of understanding the composition and makeup of the individual and comparing it to the composition of the society, so that the difference between them can be made clear and the correct method or path can manifest. So when we discuss the composition of the individual and reforming him, we only mean by that; everything that relates to him himself and the fulfilment of his personal requirements. The individual is a sensed reality that we are capable of understanding clearly in its true reality and what it is composed of. Based upon this it is possible to make a comparison between its components and composition and the composition of the society. So the individual is a human being who proceeds according to his thoughts and concepts about life and as such the origin in regards to him is the intellectual basis or principle from which his concepts emanate and his thoughts are built upon. This is his Aqeedah. So the first component of the individual’s makeup is his Aqeedah which is the person’s belief in his Rabb which leads to the relationship between the servant and his master which is the second component (i.e. through Ibaadah). Then it is necessary for him to have praiseworthy noble characteristics that he is characterised by in his life. This refers to the Akhlaaq (morals) and it is the third component of his makeup (that which relates to himself). This individual also has a relationship with others in order for him to attain in his needs, satisfy his urges and desires and as such there must be something that specifies and restricts the manner that he interacts with others. This refers to the Mu’aamalaat (societal transactions and relations) and this is the fourth component of the individual’s composition and makeup.

Kwa msingi huu tunasema: Vipengele vya mtu binafsi ni Aqeedah, ‘Ibaadah (matendo ya ibada), Akhlaaq (maadili) na Mu’aamalaat (miamala ya kijamii). Kuhusu vipengele vya jamii, kama tulivyoeleza, ni mambo yanayoifanya kundi la pamoja kuwa jamii, ambayo kutokana nayo hujengwa nafsi yenye utambulisho wa kipekee. Kwa hiyo ni mahusiano ya kudumu (ya mara kwa mara) kati yao, na ‘Urf ‘Aamm (desturi ya jumla ya watu) inayoyadhibiti mahusiano haya na kuwa mlinzi wa umoja wake, ndiyo yanayowakilisha vipengele vya muundo na utungaji wa jamii. Hivyo, ustawi na marekebisho ya mtu binafsi, au uharibifu wake, yanategemea vipengele vyake, ambavyo ni Aqeedah, ‘Ibaadah, Akhlaaq na Mu’aamalaat. Wakati ustawi na marekebisho ya jamii, au uharibifu wake, yanategemea vipengele vyake, yaani yanategemea dhana zake na mawazo yake, na yale yanayotokana na mawazo na dhana hizo kwa upande wa hisia za hasira na kuridhika, na kwa upande wa mfumo ambao jamii hii imechagua kusimamia mambo yake na kulinda umoja wake. Kwa ufupi, vipengele vya jamii ni mawazo (Afkaar), hisia (Mashaa’ir) na mfumo (Nizhaam) unaotokana na mawazo hayo. Kwa msingi huo, je, vipengele vya mtu binafsi na vipengele vya jamii vinafanana?

Based on this we say: The components of the individual are the Aqeedah, the ‘Ibaadah (acts of worship), the Akhlaaq (morals) and the Mu’aamalaat (societal transactions). As for the components of the society then as we have explained they are the matters that make the collective grouping a society from which a distinguished entity is built. Therefore it is the permanent (constant) relationships between them and the ‘Urf ‘Aamm (Common custom) that regulates these relationships and acts as the guard of their unity, which represent the components of the society’s makeup and its composition. So the wellbeing and correction of the individual or its corruption rests upon its components which are the Aqeedah, ‘Ibaadah, Akhlaaq and Mu’aamalaat whilst the wellbeing and correction of the society or its corruption rests upon its components i.e.it rests upon his concepts and his thoughts and what arises from these thoughts and concepts in terms of sentiments of anger and contentment and in terms of the system that this society has chosen to undertake the caretaking of its affairs and safeguard its unity. In summary the components of the society are the thoughts (Afkaar), the sentiments (Mashaa’ir) and the system (Nizhaam) that emanates from these thoughts. So based on this do the components of the individual and the components of the society resemble one another?

Kwa mfano, kilele cha juu kabisa na daraja kubwa kabisa ambalo mtu anaweza kulifikia katika kujirekebisha ni kwamba ajitolee na kushikamana na faradhi zake binafsi alizolazimishwa nazo, pamoja na yaliyo juu ya faradhi hizo katika Sunnah, Nawaafil na matendo yaliyopendekezwa, na kwamba aziepuke Muharramaat (mambo yaliyokatazwa) na yaliyo chini yake katika Makroohaat (mambo yanayochukiwa). Hili ni katika hali ambapo yote haya yanatokana na Aqeedah safi yenye Imaan (imani) kwa Allah, malaika Wake, vitabu Vyake, Mitume Wake na Siku ya Hukumu, ambayo imethibitishwa kwa akili kwa ufahamu kamili na kwa dalili wazi. Hili linahusu Aqeedah, na katika 'Ibaadah, anasali Sala za faradhi Msikitini mwanzoni mwa wakati wake, na anatanguliza na kufuatisha Sala hizo kwa Sunnah zilizowekwa, pamoja na kutokosa Sala za usiku na Tahajjud. Pia hufunga Ramadhaan, akafuatisha kwa funga sita za Shawwal, na hufunga funga ya Daudi (as) mwaka mzima (yaani kila siku nyingine), na anaona ni vigumu kukosa funga za katikati ya mwezi. Pia hutumia mali yake mpaka isibaki chochote cha Zakaah, na hufanya 'Umrah na Hija kila mwaka. Hukihifadhi Qur'aan Tukufu, hufanya vizuri katika Tajweed, na huendelea kuisoma mara kwa mara. Pamoja na kudumisha mahusiano mema na jamaa zake na ndugu, na kutoa salamu kwa wale anaowajua na asiowajua, utamwona akiwa na Akhlaaq (tabia) za adabu, mwaminifu katika ahadi, mwaminifu katika amana, mkweli, mwenye nguvu mwilini, na aliye mbali zaidi kati ya watu na Muharramaat (mambo yaliyokatazwa). Hajali mambo machafu, hali ya kula vitunguu saumu na vitunguu maji siku ya Ijumaa au anapotembelea Misikiti na mikusanyiko. Hajitimizi kabla ya kutekeleza haja au kutosheleza tamaa yoyote, hafanyi hivyo hadi atafute Hukm Shar’i (hukumu ya kisheria ya Kiislamu) kuhusu jambo hilo, na kipimo chake ni Halaal na Haraam. Basi baada ya haya yote, je, kuna marekebisho ya usahihi au uadilifu yaliyo makubwa kuliko haya yote kuhusiana na mambo yake? Kisha tukidhani kwamba idadi kubwa miongoni mwa Ummah na watu wamefikia hali hii na kiwango hiki cha Taqwaa na uadilifu, je, itakuwa sahihi kusema kwamba jamii imekuwa nyofu au imerekebishwa huku mifumo na sheria zikibaki kama zilivyo? Nasema: Iwapo hali ya watu itafikia kiwango hiki, basi Uislamu haungeweza kuchukuliwa kuwa upo katika uhalisia wa maisha, na theluthi nne ya mambo ingebaki imesimama na bila kutumika. Na ni theluthi hii nne (sehemu hii) inayohusu mambo ya jamii kwa ujumla, kuwatunza watu binafsi, kutekeleza fikra, usalama wa jamii, ulinzi wake, pamoja na kubeba Da’wah ya Kiislamu kwenda duniani, kwa sababu haya ndiyo yanayowakilisha vipengele vya jamii.

For example the very pinnacle and greatest heights that the individual can reach in terms of correction is for him to commit to and abide by the personal obligations that he has been obliged with, in addition to that which is above the personal obligations in terms of the Sunnan, Nawaafil and recommended acts, and for him to keep away from the Muharramaat (prohibited matters) and what is less than them in terms of the Makroohaat (disliked matters). This is in the case where all of this emanates from a pure Aqeedah upon Imaan (belief) in Allah, His angels, books, Messengers and the Day of Judgment which is established by way of the mind with full comprehension and by clear proof. This is in respect to the Aqeedah and in respect to the ‘Ibaadah, he performs the obligatory prayers in the Masjid at its earliest time and he precedes and follows these prayers with the set Sunnah prayers in addition to not missing the night prayers and Tahajjud. He also fasts in Ramadhaan, follows this with the six fasts of Shawaal and performs the fast of Dawood (as) throughout the year (i.e. every other day) and he finds it impossible to miss the fasts in the middle of the month. He also spends his money to the point where none remains for the Zakaah and he performs ‘Umrah and Hajj every year. He memorizes the Qur’aan Al-Majeed, excels in Tajweed and is continual in his recitation. And in addition to keeping good relations with his relatives and kin and his saying of Salaam to those he knows and does not know, you will see him possessing the courteous Akhlaaq (morals), being true to his covenant, trustworthy, honest, strong in body and the furthest of the people from the Muharramaat (prohibited matters). He does not pay attention to the filthy matters, he does not eat onions and garlic on the day of Jum’ah or when he visits the Masaajid and the gatherings. He does not go ahead to fulfil a need or satisfy an urge until he has sought the Hukm Shar’i (Islamic legal ruling) for it and his measure is the Halaal and the Haraam. Therefore after all of this, is there a reformation of correctness or uprightness that is greater than all of this in relation to his affairs? If we were then to suppose that a great number from the Ummah and the people were to reach this condition and this level of Taqwaa and uprightness, then would it be correct to say that the society has become upright or has been corrected whilst the systems and laws remain as they are? I say: If the condition of the people reached to this level then Islaam would not be considered to be present in the reality of life and four-fifths would remain suspended and out of use. And it is this (four-fifths) that relates to the affairs of the collective grouping, the caring for the affairs of the individuals, the implementation of the thought, the security of the society, its protection and the carrying of the Islamic Da’wah to the world, because these are what represent the components of the society.